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Santeria: The Afro-Antillian Religion of the Lucumis

by JSR:.

On the history of Santeria...
It was in the days of the conquest...manpower was needed to
cultivate the land and to work hard, very hard. The native
inhabitants of this newly discovered land enslaved by the
conquerors were dying by the hundreds every day. The solution, to
bring slaves from Africa...it was the XVI century. Slaves were
brought by the thousands during the XVI-XIX centuries to the new
world, to what is today Central and south America, the Caribbean and
the southern portion of North America. These slaves came mainly
from the south western coastal region of Africa, region in were the
nations of the Yorubas, Arara and Lucumi dwelled.
These Africans were strong, clever, highly independent hard
working beings who were also very religious. Among the many
brought to the new world there were artisans, musicians and most
important: priests, doctors and sorcerers who were three
independent classes often confused as being the same thing.
Priests were in charge of the religious life of the members of his
nation or tribe; doctors took care of the physical health and
sorcerers were a kind of "outlaw priests" who almost invariably
lived outside of the villages. Doctors and priests worked in
common accord: the doctor took care of the physical while the
priest took care of the spiritual. Many times however, both
functions were performed by the priest but not the other way
around. The sorcerer offered his services for any purpose; that is,
to perform good or evil, being to perform evil that his services
were most often sought.
Secret societies or Brotherhoods formed a very important
part of the communal life. Men formed artisans brotherhoods,
hunting and fishing brotherhoods in were the art of each was
taught. Women also had their own "Sisterhoods" in were the arts and
skills of becoming a good wife were taught. There were also religion
oriented brotherhoods whose members had to belong to the "clergy".
Even the sorcerers belonged and promoted their own versions of
these brotherhoods.
These nations lived very close to the coast, for fishing and
hunting game was ample and also because they felt protected from the
attacks of several other warrior nations that lived inland. As
a matter of fact many of the slaves who were eventually
brought to the new world were prisoners of war belonging to
defeated tribes on wars with other African nations who sold them to
the slave traders. But their security was short lived...because the
white men came.
The Africans who were brought to (what is now) the
Caribbean, Central and South America were in a sense, lucky.
Here they found almost an identical weather, flora and similar fauna
that enabled them to quickly adapt to their own ways of "thinking"
and to some extent, of living. And it is at this point that the history
of modern day "Cult of the Orichas" (cult of the saints) begins...
Customs and traditions of the white men were forced on the new
inhabitants; particularly, religious ones: Catholicism. They had no
choice, it was submission or to face certain death...so they
yielded...aparently, for the similarities among the catholic way of
worship and their own became quite obvious. When the catholic priest
spoke of Jesus they saw "Olofin"; when they spoke of God they saw
"Olordumare"; when they spoke of the Holy Spirit they saw "Baba
Nkua" and so it was with the rest of the Catholic Saints... So it was
that under a disguise of conversion they were able to sustain and
even promote their ancestral religion:"The religion of the Orichas
(Saints)".
Another factor that contributed to the proliferation of
their religious practise was that of "sympathetic" masters. These
usually were slaves masters who owned their health (or the health of
any other family member) to a "local" Santeria priest (they
were expert herbalists). On other occasions, African sorcerers
helped some of these owners get out of embarrassing situations
with the help of their "magic" (namely, manufacturing of potions for
poisoning, for inducing sleep, as stimulants, for inducing
abortions, etc. etc.). These particular type of help was only
given when the sorcerer was certain that the master who requested his
services (Thru the intervention of a friendly slave who was the
link between the sorcerer and the master) could be trusted;
sorcerers didn't dare to take the initiative of using their magic
against any of the white men, for the price if known was
severely high: Death by torture; sometimes, "Blanching", that is,
taking the skin off the live slave exposing the white portion
underneath. In any case it was complete annihilation of his
family, himself and any other slaves suspected of helping him.
In Cuba and some portions of the Caribbean this religion is
known as "Santeria" or The religion of the Saints. In Haiti it is
known as "VooDoo", in Brazil is "Macumba" and in some portions of the
lesser antilles "Candomble". The differences in naming this religion
has its roots in history itself...
Spain, Portugal and France were the commanding colonizing
nations of these portions of the new world. Spain colonized
Puerto Rico, Santo Domingo, Cuba, Mexico and some other countries
The "slave hunting grounds" for Spanish, french and
Portuguese slave traders as mentioned before was the south western
coast of Africa. However, they avoided as much as possible each
other, so they not only "captured" African slaves who belonged to
different African nations, but after their capture and in order to
survive the slaves learned and adapted the languages and cultures
of their captors.
Spanish colonies slaves came mostly from the Yoruba and
Lucumi nations, as well as the slaves of Portuguese colonies.
French colonies received a high influx of slaves belonging to the
Arara nation; however, these groups were not culturally or
linguistically entirely homogeneous. Yoruba was the name of a
language spoken by many small kingdoms who collectively then were
referred as the Yoruba nation. Lucumi is a compound word of the
Bantu dialect: luku- many, mi- a suffix to indicate a town, people
together, so "Lucumi" means many people. Arara was also a
language spoken by many kingdoms and those kingdoms were
referred to as the Arara nation. Slaves learned the languages
and dialects of other slaves and of course, the language of their
captors. Thru this interaction the different names for the
religion of the Orichas developed, and also many of the
ritualistic and dogmatic differences of this religious system of
today has its roots in that same inter-cultural exchange.
Santeria, VooDoo, Macumba and Candomble are just different
names for the "same" religious practice, that is, "the cult of the
Saints" which is also called "The Lucumi Religion" or "Yoruba
religion". There is also another name by which Santeria is
referred to: "The Society of Ocha" (the society of the saint) but
this name is not widely used.
While developing in the grounds of the new world, the Lucumi
religion acquired the "flavors" imparted by their mixed African
practitioners of each particular area. In Cuba it developed as
Santeria, in Haiti as VooDoo and in Brazil as Macumba. Not only the
names are different; but some of the ceremonials, rituals and
general religious practices differ. Santeria is a word in Spanish
which means "the religion of the Saints", and saints in Yoruba is
"Orichas" or "Ocha"; Voo-Doo is accepted as meaning Voo-
"introspection", Doo- "into the unknown". Although Catholicism
influence can be strongly felt in todays Afro- antillian
religions, they still conserve, to a high degree, their original
African ritualistic and ceremonial practices. This is particularly
true when speaking on the rituals of VooDoo.
Today, Nigeria occupies the original territory of the
Lucumis and Yorubas, and there is the sacred city of Ife, the holy
city of all practitioners of the religion of the Orichas
(Saints). Ife is considered by the adepts as the original
dwelling of the saints of the religion; there they can not only find
several holy places but also trace descendants of great Babalochas
(High priests) and even descendants of Ochas (saints).
***
On the "Theology" of the Lucumi Religion.
The Lucumi religion has dozens of entities called "Saints",
and are these saints the deities of the religion. Each saint has a
domain of power and spheres of influence, which the santero shares
thru his interaction with them.
In the Yoruba religion "saints" have a more diverse and
broader meaning than the Christian use of the term. Orichas are
treated and considered "gods" by the adepts of Santeria. In
Santeria orichas "work" to cure the sick, to foretell the future,
solve conflicts, remedy tough situation, join marriages and to
reconcile enemies; that is, to establish harmony and provide
advise. They perform "miracles" which are very hard to explain but
whose effects are undeniable. So the true Santero "works" only for
good...but what about those who call themselves Santeros and perform
evil?...Well, lets go back to history...
Among the slaves brought to the new world there were some
African sorcerers who found an excellent ground amidst the
thousands of slaves in the colonies in were to exploit their
abilities and recruit adepts. They were feared in their homeland and
they also became feared in the new world. It was very easy for them
to find followers and recruit pupils among these oppressed people.
These "Kimbiambus-Sua Musu" and "Kimbiambu-Sua Kai" (male and female
sorcerers) formed secret societies or brotherhoods who evolved
parallel to Santeria and eventually some of these societies
"blended", giving birth to a perverted, desecrated version of
"Santeria". Regretfully many of todays' so called "Santeros" belong
to this variation of the Lucumi religion...
Some of the Orichas in Santeria were the souls of those
who died who by their merits were granted "power" to become
"Saints". However, the majority of them have become such by their
direct blood link with the original or first orichas created by
Olordumare (God).
Africans believed in immortality; but in a very peculiar
way...According to Lucumi tradition, when a man died, he first
went to see Olofin (Jesus) who after weighting his acts on earth
rewarded him with eternal life in the following way:
1- He was transformed into rain, and in this way he
returned to earth looking for a river and then
flowing to the bottom he transformed himself into a
"rock".
2- After a period of time (usually three months) his
family went to the river accompanied by the
Babalocha. His closest relative and the Babalocha
get into the river (all this forming part of a
sacred ceremony).
3- Once in the water (all dressed in white) and with
the permission of Babalocha who assists him, his
relative closing his eyes, introduced his right hand
into it until he touch a "rock"; his relative had to
"feel" the "spirit" living in it.
4- This rock was immediately covered with a piece of
cloth of the favorite color of the deceased, and
after returning, it was received with great
enthusiasm by those present.
5- They carried it back to their house and with great
reverence it was deposited in a container. This
container represented the "room" or "body" in where
the spirit lived.
These "rocks" where called "Otanes". And it is because of
this that the saints are not worshiped in the form of statues, they
are worshiped in the form of "rocks". A variation exists in Voodoo
in where saints can live in trees, and such are highly respected
and worshiped. The trees that serve for this purpose are called
"Arbresrepoisors", and there is usually a pedestal or basin
encircling the foot of the tree. Square or triangular niches are
recessed into the pedestal and in them lighted candles are often
placed, surrounded by consecrated food offered in sacrifice. These
trees are decorated and even painted with the favorite colors of the
gods to whom they belong.
These Otanes were the property of the family of the
deceased, and they took care and worshiped them by bringing
offerings and food to them. It was the belief that they could help
and sometimes intercede with the Orichas in favor of the family.
Sometimes it happened that "miracles" began to occur, and then these
Otanes became "famous" and highly esteemed by the people. With
time myths began to surround the properties of these Otanes, and
from those myths legends developed. In Voodoo, the belief is
somewhat different. According to its tradition, the soul of the death
reascends to heaven and then becomes a star. If, for whatever reason,
the soul of the death becomes canonized, he becomes a "Saint", thus
eventually becoming part of the "Pantheon of the Saints". In Haitian
VooDoo saint is "Loa" and in Brasil is "Macun". The interaction of
the Adept with the Ocha (or Loa) is the basic unit of Santeria. It is
thru this interaction that the santero is able to work. As a
general rule, the "Illaguao" (or novice, apprentice) only "makes"
one Ocha as his principal deity of action during the initiatory
ritual. This happens after the Orichas are consulted by the
"Babalao" (High priest) as to whom is the Ocha that this Illaguao is
entitled to. Later, after the Illaguao becomes a santero he may
request permission from his Ocha to "make" more Orichas.
The personal power a Santero develops (thru his ritual work)
is known as "Ache" and in order to develop it he must follow all
ceremonial and ritualistic rules and guidelines belonging to his Ocha,
and of any other Oricha he may be working with. Every Ocha has its
rules; rules and attributes that touches almost every aspect of
life. He has his own colors, foods, beverages, animals, utensils,
etc.. Also, when performing ritualistic work, close attention has
to be paid for following the hierarchical order of the orichas; that
is, the santero, or Omoricha (priest) has to begin any work by
doing those rituals belonging to the most important of the orichas
he is working with and proceeded following their hierarchy as
related to one another. In VooDoo the religious leader or
priest is called "Houn'gan" if male or "Mam'bo" if female and in
santeria "Omoricha" or "Olouboricha". To give you an idea lets
see this hierarchical diagram of a yoruba pantheon:
Olordumare
(Supreme God)
^
. .
. .
. .
. .
Obatala Oduduwa
(The most pure creator) ( First king of the earth,
. Ile Ife)
Yemaya Argayu
(Mother of 16 Orichas) ( Husband of Yemaya)
. .
Orumila Chango
(Fortuneteller son of ( Fourth king of the Yoruba
Yemaya) . Nation, master of fire,
. son of Yemaya)
. .
Ogun Osun
(master of iron, laborious ( Guardian, son of Yemaya)
son of Yemaya) . .
Oshosi Ochun
(Hunter son of Yemaya) ( Master of the river and
. of money, Daughter of
. Yemaya)
. .
Oya Olokun
(Master of storm) ( Goddess of the sea,
. Daughter of Yemaya)
. .
. .
. .
. .
Iku
(Death)
Note: The above chart is not a fixed one; it will vary
depending on the ritual of santeria practised.
"Olordumare Nzame" is the principal deity of santeria, which
represents God; in Voodoo, is called "Legba Ati-Bon" which means
"wood of justice" and is represented in the "Oum'phor" (Voodoo
temple) as a wooden center-post, "Poteau-mitan". The potaeu-mitan is
located exactly in the middle of the "peristyle" (inside area of the
temple) whose entire length is decorated by a spiral design
representing two serpent-gods: "Danbhalah Wedo"
(representing perfection) and "Aida Wedo" (representing all the
knowledge of the gods). Also inside the oum'phor (temple) we
could find the "Pe" or stone-altar and on the floor of the temple the
"Veves", which are designs traced upon the ground whose purpose
are to attract the loas to descend to earth.
The orichas use various methods for manifesting themselves
to the santero. The most important being by "riding" him
during the ceremonials and rituals. Other methods at hand are the use
of sea shells and four pieces of coconut.
The "riding" method is one in which the Loa (in VooDoo) or
Ocha (in santeria) takes possession of the adept. The personality of
the host changes to that of the Ocha "riding" him; the orichas all
have their own personality and particular traits which becomes
manifested thru the Santero during the periods were the ocha is
possessing him.
The other methods of communication are the use of shells,
"Medilogun" and four pieces of coconut, "Obi". After complying
with the necessary rituals the Santero rolls the shells and their
resulting positions are "interpreted". The four pieces of coconut are
used in the same way as the shells. These methods can be used for
divination as another one rather unknown: the use of dominoes.
In Africa they had a game which played a lot like dominoes called
"Quenken", and the numbered pieces were used for divination by
interpreting the numbers that came up with the meaning attributed to
each one.
For effective oral communication the santero must speak to
the Ocha in his vernacular: Yoruba or Lucumi. He can speak to the Ocha
in another language if he doesn't know well yoruba or lucumi, but
this will diminish the Ache (power) in the work.
The adept of santeria has also to pay close attention to
some particular details such as the way he dresses and the food he
eats. For example the santero may be called to refrain from eating
certain types of food belonging to the orichas; this is to show
respect and to demonstrate his devotion for them Also clothing
becomes affected; the santero should dress according to the rules of
his principal ocha or the orichas he may be working with. In
addition, the santero must take good care of his ritualistic
necklaces or "Elekes", whose colored beads are representative of
the colors of the ocha. Some of these elekes may be carried on all
the time, while some others are to be worn only when performing
ritualistic work. Thru all of this interaction the Ocha and the
santero develops a Father-son type of relationship.
When an "Illawao", apprentice in santeria or "Mam'bo Caille"
in VooDoo is initiated, the one who has directed the ceremonial,
usually the Omoricha (priest) or Babalocha (high priest) becomes the
godfather of the new adept. That is if he doesn't already has a
"sponsor" who has agreed beforehand to become his godfather. His
duties are those of a counselor and guide helping him in his journey.
Sometimes ceremonials calls for offerings of various kinds,
including animal sacrifices. These offerings are just a
demonstration of respect, recognition, and sometimes for payment (for
a favor) to the orichas or Ocha in question. Drum music also plays a
very important part on the ceremonials. These drums are consecrated
and only played during ritual work; they may have different
physical dimensions. In Santeria they are known as "akonko" (big
drum) and "itole" (small drum), in Voodoo ritual thy are known as
"Manman" (largest drum), "Grondez" (middle sized drum) and
"Ka-Tha-Bou" (small drum). The large or small drums are played
depending on the ceremony or ritual performed.
When dogmatic differences or complaints happen between
omorichas (priests), a "Cabildo" (meeting, gathering of a
council) is called by the omorichas or Babalaos (high priests).
These are presided by the older babalochas. All differences are
settled there.
All of the organized religions have some type of sacred
writings, and the religion of the lucumis is no exception. Their
tales or "Patakies" are writings that illustrate all of the
different aspects of the Yoruba religion. The un-written compendium of
this patakies is known as "Ifa". So this patakies are stories with a
moral-spiritual message or lesson.
Modern day santeria has its adepts spread all over north,
central and south America. It is no longer an isolated religious
phenomena of the Antilles. Florida, Cuba, Haiti, Brazil and to
some extent Puerto Rico are, however, the most active posts of
Santeria. But true Santeros are scarce; for santeria has not only
suffered the fusion with such un-welcomed guests, "The societies of
the sorcerers", but also it has suffered the influx of un- worthy
people in its ranks. Santeria today is not only a religion;
its a brotherhood with a rich legacy of myths and legends as the
teaching media for its adepts. A legacy left from the slaves of
yesterday to the free men of their tomorrow...